"This collection of 62 CDs is a truly astounding
accomplishment. There is nothing like this available to the ordinary Christian
on the whole face of the earth. Now, for the first time ever, ordinary Christians can
have direct and near effortless access to the very cream of Puritan and
Reformed, as well as Covenanter, literature... What they used to say of
the Puritan John Flavel's preaching, can be said of these CDs: they are
'hissing hot'!
... more" (emphases added). The much
superior PURITAN
HARD DRIVE
has replaced the CDs in the previous comment.

Biblical Church
Government by Kevin Reed
(Covers the basic principles of Presbyterian church government: (1.) scriptural
church officers, (2.) church courts, (3.) confessional standards, and (4.)
church membership. Second (expanded) edition. "This is the best short
statement [of Presbyterian principles of church government] we have ever seen,"
noted the Banner of Truth
magazine.)

The Visible Church:
Essence Versus Lawful Form by Larry Birger, Jr. (Discusses Calvin's and the Westminster
Confession's view of the visible church, exhibiting the vital distinction
between that which is necessary to the being of the visible church and that which is necessary
for the well-being of the
visible church. Clearly exposes the erroneous notion that the government of
the church equals the church.
Calvin listed this as a fundamental difference between Protestants and Papists,
indicating that the multitude of churches in our current apostasy are (as to
their form or constitution) daughters of the Roman Catholic whore (Rev. 17:5).
Because they have not followed in the footsteps of the flock (Song 1:8), but
instead are walking in the adulterous ways of their (constitutional) mother,
these churches are schismatic. Birger concludes with 13 Scripture commands to
separate from such denominations who themselves have separated from the
company of the faithful.)

Communion Catechism
(1592) by John Craig "John
Craig (1512-1600) was a Scottish reformer. Previously a Dominican Friar, Craig
was converted to the Protestant Faith. The Roman Inquisition condemned Craig to
death, yet he escaped and returned to Scotland. In 1560, Craig became co-pastor
with John Knox in Edinburgh. Later, Craig became a chaplain to James VI. At the
direction of the General Assembly of the Church of Scotland, Craig composed
this catechism, which was subsequently approved by the Assembly in 1592"
(Kevin Reed).

The Decline of
American Presbyterianism (A Book Review of Gary North's Crossed Fingers: How
the Liberals Captured the Presbyterian Church)
by Kevin Reed
("Last year, the present writer reviewed volume 1 of David Calhoun's
history of Princeton Seminary. The first volume of Calhoun's narrative ended at
a pivotal point in the history of Northern Presbyterianism: the reunion of the
Old School and New School Assemblies in 1869. Realizing that a significant part
of Princeton's story (as well as the story of the Northern Presbyterianism) was
yet to be told, I eagerly took up volume two of Calhoun's narrative, shortly
after the book was published. Unfortunately, the second volume, The Majestic
Testimony, is a major disappointment.
Readers who want to know what happened after 1869, in order to gain an
understanding of the demise of Princeton (and Northern Presbyterianism) will
require additional sources beyond Calhoun's second volume. Therefore, we are
presenting readers with a combined book review, in which we will also draw
attention to another important work, Gary North's Crossed Fingers: How the
Liberals Captured the Presbyterian Church," notes Reed.)

Calvin, Close Communion and the Coming
Reformation (a book review of Alexander and Rufus... by John Anderson [1862]) by Reg Barrow (Shows how Calvin practiced close
communion and how the biblical view of this ordinance is intended to purify the
individual, church and state. Refutes the Popish and paedocommunion heresies
[regarding this sacrament], as well as all views of open communion. Also argues
that Arminians, anti-paedobaptists, anti-regulativists, and all those who
openly violate the law of God [and are unrepentant] should be barred from the
Lord's table -- as a corrective measure ordained of God for their recovery.)

"I know also that a government and
discipline in the church (the thing which I now undertake to plead for) is a
very displeasing thing to those that would fain enjoy liberty, either of pernicious
errors or gross profaneness." - George
Gillespie, Aaron's Rod Blossoming; or, the Divine Ordinance of Church
Government Vindicated.
(1646).

A Sermon
on 1 Timothy 3:1-4, concerning the qualifications for Shepherds in the Church,
wherein is discovered the difference between the Popish Clergy with their
wicked Hierarchy, and the true Church of Jesus Christ with the faithful
ministers thereof. By John Calvin.

A Letter from the Synod of Zeeland expressing their desire for uniformity in
Kirk-Government in Scotland, England, & Ireland, and their joy in the
overthrow of the intolerable tyranny of Episcopal government, 1643.

FOR FURTHER STUDY:

The Divine Right of Church Government (Jus
Divinum Regiminis Ecclesiastici), Wherein it is Proved that the Presbyterian
Government, By Preaching and Ruling Elders, in Sessional, Presbyterial, and
Synodical Assemblies, May Lay the Only Lawful Claim to a Divine Right,
According to the Holy Scriptures, c. 1646, 1844 ed.This is one of the all time classic
defenses of the divine right of Presbyterianism. It also gives us a clear
picture of the original intent of the English Presbyterians working at the
Westminster Assembly (and is therefore very useful in determining the original
intent of the Westminster Confession itself). It can be seen here that it was
the strong conviction of the majority of English divines at Westminster that
Presbyterianism is the only form of church government that is instituted by God
in His Word. David Hall, (the editor of the Nap. Press edition), states, the
book "was not written as a polemical tract, as if to prop up some moribund
tradition; rather it is an exemplar of gentle and reasoned discourse."
Published anonymously, during the sitting of the Westminster Assembly, because
of the Erastian leaning Parliament's "gag rule," this work is
considered by some as "an even truer record of the Westminster divines'
views of government than the final (politically suppressed) standards"
(Coldwell, Naphtali Press edition). Moreover, Hall goes so far as to state that
"perhaps no single work is as illuminating for original intent [of the
Westminster Standards] as this rare work printed contemporaneously with the
meeting of the Assembly;" and that "acquaintance with the political
and ecclesiastical events of the time narrows down the possible authorship of
this (book, RB) to either (the) Westminster divines themselves, or sympathizers
of the Westminster Assembly of divines (p. xvi). Hall also notes that
Hetherington (in his masterful History of the Westminster Assembly, p. 270) asserts that this book was the
Westminster divine's answer to the English parliament's "nine
queries" that were intended "to discourage their thoroughly
Presbyterian views." Hall continues, "In the first comprehensive Scottish
history of the Assembly, William Hetherington concludes safely: 'Judging from
internal evidence, in matter, manner, and style, it appears most certain that
this work at least embodies the substance of the answer prepared by the
Assembly, somewhat enlarged and modified by the city ministers in whose name it
was published.' Although Hetherington (who in a footnote wished for the
reprinting of this very work as 'a very valuable contribution to the
Presbyterian cause in the present day') initially infers that the work of the
Assembly and the London ministers was merged, such that 'so much of the one was
transfused into the other as to render then to all practical intents one work,'
at the conclusion of his history he concludes with more certainty: "The Jus
Divinum of the city ministers
appears to me to be both virtually and substantially the Assembly's Answer to
the Parliament, containing actually that very Answer as prepared by them; but
with such additional amplifications in statement and illustrations, by the city
ministers themselves, as might both render it more complete and fit for
publication as a distinct work on the subject, and at the same time entitle
them to publish it on their own responsibility'" (Hall, pp. xviii-xix,
citing Hetherington, History of the Westminster Assembly pp. 270, 362). Furthermore, "not only do we
have confirmation from numerous sources that the 2 December 1646 Jus Divinum reflects the Assembly's original intent, we also
see along with that the undisputable historical notation that the Assembly
considered itself bound by a jus divnum, not merely 'guided' by a nebulous jus hamanum. The difference is cataclysmic" (Hall, p.
xxii). Moreover, in The Divine Right of the Gospel Ministry these same authors later give us a glimpse of how
different their jus divinum
presbyterianism is from much of what "presbyterians" today believe.
"So strongly were they committed to this thorough-going jus divinum view that they stated the following 'four things
that justly deserve to be abhorred by all good Christians: (1) An Universal
Toleration of all Religions; (2) An Universal Admittance of all men to the
Lord's Supper; (3) Universal Grace, that is, that Christ died equally for all,
and that all men have free-will to be saved; and (4) Universal Allowance of all
that suppose themselves gifted to preach without Ordination" (Hall, p.
xxi). Moreover, Hall goes so far as to state that "perhaps no single work
is as illuminating for original intent [of the Westminster Standards] as this
rare work printed contemporaneously with the meeting of the Assembly."
This photocopy edition contains the appendix which sets forth "Extracts
from some of the best authors who have written on church government, concerning
the scriptural qualifications and duties of church members; the sole right of
gospel ministers to preach the gospel; the people's divine right to choose
their own pastors; together with an abstract of the arguments of the great Dr.
Owen (though a professed Independent) in favour of the Divine right of the
office of the ruling elder." This edition also includes a preface,
"The Editor to the Reader," written by the Cameronian "T.H"
(Thomas Henderson) -- an Irish Reformed Presbyterian who was also the author to
the forward of James Douglas' Strictures on Occasional Hearing. Henderson recommends this volume as "one of
the best defences of presbytery which he has ever seen."(Rare bound photocopy)
99.94-90%=9.99(Hardcover photocopy) $29.00 (US
funds)